for the propagation of it than live up to it and to shew they had no design in different Countries times interests professions Languages and abilities die for it 7. Of the wisdom of being serious and religious considering there is no inconvenience in being so nay to be sober temperate just loving humble faithful which is to be religious c. are things that carry along with them a great deal of convenience in this world and a great necessity of being so if here be as no man is sure there is not another world I say upon serious considerations of this the like nature our noble Lord looking through and beyond all that is in this world and of all that makes up this frame and scene of things finding nothing likely to stay with him during his everlasting state but grace virtue true goodness came up to these noble thoughts which as true goodness is communicative he thought the great interest of a Careless world to know ponder the rather because all men arrive at these sentiments at last why will they not brace them at first Ah why will any rational man live in those things wherein no rational man dares dye if irreligious courses be bad why do you why doth any ingenious person rashly enter upon them If good why do all men sooner or later soberly renounce them What is the reason that men of understanding buy repentance so dear when there is not a man who doth not in his latter yeares sadly reflect upon those things which in his younger dayes he so much pleased himself in No other can be imagined than this that we embrace evil courses and neglect good by fancy opinion and lust the worst judges of things for many yeares the first whereof we loath and the second we love at last by experience the best and but that sin is folly and doth infatuate as well as defile would any thing indued with reason make that matter of pleasure which every body for these 6000 years hath upon tryal the best ground of knowledge found matter of grief or that a matter of scorn which all the world hath experirienced the only matter of comfort It s sad that after Eusebius his learned demonstrations Iustin Martyrs stout and successeful Apologies Tertullians pressing and close Discourses Clemens Alexandrinus his various Learning his Scholar Origens sweet and powerful reasonings Minutius and Arnobius nervous 〈◊〉 acuté Tractates Lactantius that Christian Cicero's flowing arguments the School-mens convincing reasons besides the satisfactory and useful labours of Ludovicus Vives the Lord Du Plessis Grotius Amyrald Ficinus Stilling fleet c. of the reasonableness of religion any should hazzard their reason interest so far as to make tryal whether is better a religious or an irreligious life but it is much sadder that after a tryal of so many thousand years as have been since the Creation and every man that had the use of his reason either while he lived in the world or when he departed from the world leaving behind him this testimony that nothing repented him but the evil he had committed and nothing pleased him but the good he had done Of the thousands whose death we have seen or heard what one person though never so much besotted ever recommended a debauched life to those that stood about him ready to gather his last breath as desireable nay earnestly as they loved him or themselves by his own sad example warned them not from it as mischievous What one man in the world repented of a good life yea with teares for his own miscarriages did not with all the arguments imaginable exhort to it I say it is much sadder that after the experience of all men that went before us any man should be able so far to suppress his reason as to fall into that snare and pit of licenciousness that all men before him warn him of What advantage have we of living after others and observing in their History that however they lived they died piously if we become Histories our selves and gâ—ve others occasion to say the same things of us that we did of our fore fathers all the miscarriages in Arts and Sciences in War peace in Laws and Government found by experience inconvenient we have cast off retaining only those of life and manners What is more an argument against or for any thing than experience And what experience can be in this world more than that of mens whole lives And what declaration can there be more solemn than that of dying men Soules even almost separate just freeing themselves from the burden of the body and inlightned with the approaches of God An holy desire of a religious death is not the pang the humor the fancy the fear of some men but the serious wish of all many having lived wickedly very few in their senses died so Sect. 1. § 1. For upon this occasion having recollected the ends of most men of whom either the Scripture of prophane History hath made mention I find besides the many Scripture instances as 1. of Adams being ashamed and affrighted with the guilt of sin Gen. 3. 4 5. as soon as he had injoyed the pleasure of it and leaving to his posterity besides seven rules of a serious religion this caution as the Iews report it that no man would sin if he saw from the beginning to the end of things 2. Cain who though he is said by the Talmudist Ruzzia to challenge his brother to the field upon this assertion that there was no other world and no everlasting reward to those that did well or punishment to them that did ill yet overcoming his brother he was overcome of that great truth of an everlasting state owned by him for fear of which he trembled being as the most jolly sinners are all his life time in bondage for fear of death He that stabbed half the worldâ— at a blow could not command the dictates of conscience which make them who are without Law a Law to themselves so far as to kill the Worm that shall never die 3. Lamech had no sooner committed the sin of Cain whether upon Cain's own person or upon some other cannot and need not be decided but he lived all his dayes under the fear of his punishment for Gen. 4. 23 24. Lamech said to his Wives when in all probability there were none he needed to fear but them and God Adah and Zillah hear my voice ye Wives of Lamech hearken to my speech for I have slain a man to my wounding and a young man to my hurt if Cain shall be avenged seven fold truly Lamech shall be avenged seveny times seavenfold Insomuch that men convinced by these instances of the power of a natural conscience began then as it followeth in the text to call on the Name of the Lord verse 36. So I understand the word with Iosephus Archaio the best Antiquary in this case R. Eliezer in Maase-Beresithe c. 22.
â—hildren of the East-countrey and â—ll the wisdom of Egypt for he was â—iser than all men than Ethan the â—zrahite and Heman and Chalâ—ol and Darda the Son of Mahol â—nd his fame was in all Nations â—ound about and he spake three thousand Proverbs and his songs were a thousand and five and he spake of the Trees from the Cedar Trees that are in Lebanonâ— even to the Hysop that springeth ouâ— of the wall he spake also of fowleâ—â— of beasts of creeping things and oâ— fiâ—hes And there came of all Peâ—â—ple of the earth to hear the wisdoâ— of Solomon from all the Kings oâ— the earth which had heard of hâ—â— wisdom Who being the most eâ—â—perienced for enquiry the moâ—â— wise for contrivance the moâ—â— wealthy for compassing all the sâ—â—tisfaction that can be had in tâ—â— things of this world after manâ— years sifting for saith he in Ecclâ—â— that his Book of repentance Chaâ—â— 2. vers 1. I said in my heart gâ— to now I will prove thee wiâ— myrth therefore injoy pleasurâ— therefore Chap. 1. vers 17. gave my heart to know wisdoâ— and to know madness and follyâ— â—hat there was in Learning Hoâ—â—our Pleasure Peace Plenty magâ—ificent entertainments Forâ—eign supplies Royal visits Noble â—onfederacies variety and abunâ—ance of sumptuous provisions â—elicate Dyet stately â—difices and rich Vineâ—ards Orchards Fish-ponds and â—oods numerous attendants vast â—reasures of which he had the â—ost free undisturbed and unaâ—ted enjoyment for he saith he â—â—th-held not his heart from any â—â—y after several years not only â—â—â—suall but Critical fruition to â—â—d out as he saith that good â—â—ich God hath given men under â—â—e Sun after he had tortured Naâ—â—re to extract the most exquisite â—â—irits and pure quintescence â—â—ich the varieties of the Creaâ—â—â—e the all that is in the world â—â—e lust of the â—â—esh the lust of the â—â—e and the pride of Life at last pronounceth them all vanity and vexation of Spirit and leaves thiâ— instruction behind for late Posteâ—rities Let us hear the conclusioâ— of the whole matter fear God anâ— keep his commandements Foâ— this is the whole duty of man foâ— God will bring every work inâ— judgement with every secret thinâ— whether it be good or whether it evil Eccles. 12. 13 14. Is it nâ—â— cheaper believing this than 〈◊〉 loose a brave Life wherein a mâ—â— cannot erre twice in the sad tryaâ— and at last with tears and groaâ— own this conclusion II. These following out such other records as we haâ—â— next the Scripture waving the uâ—â—certain Cabala and the Fabulâ— Talmud of the Jews who bring men seriously to confess at 〈◊〉 that it had been their interest be good at first In the famoâ—â— words of the wise Son of Siraâ—◠〈◊〉 man who profited in the Jewish â—earning above his fellows Wisd. 5. â— 5 6 7. We fools counted their â—â—fe madness and their end to be â—ithout honour how are they â—umbred among the children of â—od and their lot among the â—aints We wearied our selves in the way of wickedness and destruction What hath pride profited us or what good hath riches with our vaunting brought us all these are past away as the shadow and as a post that hasteth by but the Souls of the righteous are in the hand of God in the sight of the unwise they seem to dye and their departure is taken for misery and their going from us to be utter destruction but they are in Peace for though they be punished in the sight of men yet is their hope full of immortality and having been a little chastiâ—ed they are greatly rewardedâ—â—or God proved them and found them worthy of him self I say these following examâ—ples we will take out of theâ—â— Histories viz. 1. The Phenician history 〈◊〉 Sanconiathon as it is translated bâ— Philo-biblius and quoted by Poâ—phyry where Mastâ—â— Kircher out of Ierubâ—aâ—â— the Priest of the God Iaâ— that Iehovah and other publick râ—â—cords and inscriptions speaking 〈◊〉 the religious end of the wise mâ—â— of those times brings in two dâ—â—â—coursing to this effect Quest. Is there another woâ—â— or state Answ. I am willing there shouâ— not but I am not sure there not Quest. Why are you williâ—â— there should not Answ. Because I have not livâ— in this state so well as to have hope to be happy in another Quest. What a madness was it in you when your reason dictated to â—ou that there might be â—nother world to live as if you had â—een sure there were none Answ. If men could look to their â—eginning or ending they would â—ever fail in the middle Quest. Then it is the safest way â—o be good Answ. It can do no harme it â—ay do good 2. The supposed Egyptian writers â—uch as first Hermes Trismegistus â—ho in his old age is brought in â—ith a serious Dialogue of Religiâ—â— to make amende for the vain â—â—eces of history he had writ in his â—outh and among many other â—â—ings Mantho pretends to from 〈◊〉 inscriptions this is very consiâ—â—â—â—â—le 1. That there was some great reason not yet well understood why men enjoyed their pleasureâ— with fear why most mens deatâ— is a repentance of life why nâ— man is contented in this life whâ— men have infinite wishes and whâ—â—ther those that dream when theâ— are asleep shall not live when theâ— are dead 3. The Caldeans such as Zorâ—aster and the Zabij by the visiblâ— things that are seen the Sun thâ— Moon the Stars which as Maâ—â—monides speaks of them weâ—â— their books saw so much into tâ—â— invisible things of God his wiâ—â—dom and power that their oâ—â— men as Kircher speaks somewherâ— durst not dye before they hâ—â— been by sacrifices reconciled 〈◊〉 him by whom they lived 4. And besides that Tertulliaâ— l. de Prescript Cont. Hâ—r I. Martâ— Apol. IIâ— Clem. Alex. Strom. 5. â—â—fâ— Prep Evan. 10. of old and Vossius de orig Idol Grotius de verit Christ. Rel. Bochart Geog. Sacra of late have taught us that the fables of the Greek Heathenism are but the depraved and corrupted truth of Jewish Religion there is not an eminent man among the Grecians that dyes a heathen or an infidel though he lived so Heraclides Ponticus Antisthenes Democritus and his Schollar Pithagoras a little before their deaths writ books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about them that lived in the invisible state which they profess they thought not of in their lives 1. Socrates whom we set here now as the Oracle placed him formerly by himself reckoned therefore the wisest man of his time because he brought Phylosophy from the obscure and uncertain Speculations of nature to useful conderations of vertue in all hiâ— discourses recommended goodness as the truesâ— wisdom although he confesse◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that hâ— had no perfect knowledge of thosâ— who were in the invisible state yet among other great diâ—course he made between his condemnaâ—tion and death collected by Platâ— in his Phaedone that is a
discoursâ— of the immortality of the soul anâ— Apology for Socrates p. 31. Ediâ—â— Franc. This was very considâ—â—rable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. certainly saith he death muâ—â— be one of these two either a beinâ— utterly insensible or a passagâ— into some other place If thâ— first then it is a pleasant rest likâ— an undisturb'd sleep but dying Souls go into other hâ—â—bitations as its certain they wiâ—â— then I shall go from before theâ— Judges to higher and there coâ—â—verse with Orpheus Musaeus Hesiod Homer how often would I have died to see how they livâ—â— how pleasantly shall I dwell with Palamedes and Ajax equal in the injoyments of another World as we have been in the injuries of thisâ— both happie in that we shall be everlastingly so Death differeth nothing from life and he may be sure to live well that lived iustly approving himself not to giddy men but to that one wise God who is truth his choice words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluding his life with these expressions after he had been accused for being one who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too curiâ—usly enquire into the state of things above the Heavens â—elow the earth and for bearing to the truth of one God for which Iustin Martyr and otherâ— thought him â— Christian before Christ and â— a partaker of our faith because he actâ—d according to his own reason It is time for me to goe and die and you to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best is known to God 2. Xenophon who in his life time did nothing without Socrates advise was at his death of his opinionâ— for after several years spent in Cyrus his Court and Camp and reflecting on the manly pleasures as Hunting Riding c. which he practised as well as writ of he left thisâ— Memento among his friends that in the midst of his delights he had this grief that he doubted theâ—â— was no place for these diveâ—tisements in the upper world and that wise Souls should beginâ— betimes those exercises which shall last ever exercises pure and eternal as spirits words to be as much esteemed by us as his Cyropaedia was by Scipio Affricanus the graces as appears by these sentences dwelling in his mouth as they said the Muses did 3. Eschines a fluent and stately Orator Quint. Inst. 10. c. 1. being questioned for dispersing Socrates his books made Socrates his answer that he was not afraid to dye for scattering instructions among men to teach them to live Being ashamed of nothing more than that he advised Socrates to fly when no man should be afraid to dye but he that might be ashamed to live adding that life was a thing which none almost understood but those that were ready â—o leave it 4. Thales the first of the seven wise men before whom none taught â—he motions of the Heavens so clearly saith Eudemus and none proved the immortality of the soul so evidently saith Chaerilus though he shewed by his foresight of a dear year and the provision he brought in against it that a Philosopher might be rich yet he convinced men by his foresight of another world that they need not blessing God that he was a knowing Grecian not an ignorant Barbarian and a rational man not a beast he professed at his death that he had studied all his life for the ancientest thing in the world and he found it was God What was the most lasting thing about him and it was his Soul What waâ— best and he found it was thaâ— which was eternal what was hardest and he found it was to know himself What was wisest he found it was time and as the Epitaph saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Stars which for age he could not see on the earth he was taken up nearer to see them in Heaven 5. Solon having done the greatest services to and received the greatest injuries from his native Country said that man had the hardest measure of any Creature if he lived but three-score admonished Craesus swimming in the greatest affluence of enjoyments and pleasures imagiâ—able that he should not be happy â—ill he ceased to be who esteemed â—is words as little as he underâ—â—ood them till deprived of all â—hings but his reasonâ— and consideâ—ation he cryed O Solon Solon thou â—â—rt in the right 6. Chilon trusted in the sixty fifth Olympiad with the extraordinary power of Ephorus or Lord High Constable in Sparta and so jovial a man that I think he dyed with excessive joy being asked what the difference was between the learned and the unlearned at last Answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He being of opinion that a fore-sight of things to come was all a mans vertue for the present and that an honest loss was to be preferred before a dishonest gain for this reason because the sadness that followeth the first is but for once but that which followeth the other perpetual to which I may add Pittacus his sentence much used by him who being demanded what was the best thing in the world replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— to perform well a manâ— present duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy opportunity being his Apoththegm 7. Bias who going with some wicked men that prayed in a storm intreated them to be silent least the gods should hear them and being asked by one of them what that piety he talked of meant he held his peace saying it was to no purpose to speak to a man of those things that he never purposed to practise bequeathed this instruction to those thaâ— survived him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should measure life so as â—f we were to live a very little â—nd a very great while from which principle his friend Clebuâ—â—s on his death bed inferred this â—onclusion that those â—â—en only lived to any â—urpose who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. overcome â—leasure make vertue â—â—milâ—ar and vice a stranger the great rule of life being as heâ— said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the great work of it mediâ—ation according to that of hiâ— contemporary Pâ—riander who hated pleasures which were not immortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditation is all 8. Anacharsis the â—eâ—thian to deâ—er young men from tasting pleasures by the ill effects of them he felt when old left this saying behind him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the vinâ— bore three branches or clustersâ— on the firstâ— whereof grew pleasure on the second sottishness on the third sadness yea Pherecides himself otherwise no very seriouâ— man hearing one saying that he had lived well answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may dye well anâ— being asked why he said so be caâ—â—â—e returned he we Live to Dyâ— and Dye to Live 9. Those Ionick Philosophers the hearers of Thales who as Diod. sic l. 1. affirmeth went into AEgypt and the
Temples yet when he fell sick he â—ormented his body with exquisite â—enance as thorns thonges c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hat he might repent of what â—e had done against the Gods â—hose Altars he filled when dyâ—g with sacrifices and their eares with petitions and confessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertiâ—â— feared in vainâ— then wise when he was just râ—â—dy to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good morrow Pâ—utus 11. Aristotle when he came to the end of his walk and life however he was for the eternity of the world thinking it inconceivable that things should be any otherwise than they are and that there can be no production but in a ordinary way of ouâ— generation measuring the originâ— of the world by the present statâ— of it thought God was a separateâ— being the cause oâ— all motion himseâ—â— oneâ— immoveable anâ— therfore onely eternal that therâ— was a providence which Cracaâ—â—thorp proves at the samâ— time that the book Mundo is his and with â— that reason which he reduced into the exactest method and rules of any man he could not pitch upon a greater comfort in a dying hour than that of Ens entiumâ— mei miserere thou being of beings have mercy upon me Yea Ocellus Lucanus himself to whose book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle was so much beholding though he acknowledges not by whom he profited saith that though he could not see how the world had a beginning yet could not he dye without fear and reverence of one by whom all things had a beginning 2. His Schollar Theophâ—a stus in Laertius having bewailed the expence of time gave this reason for it viz. That we are so foolishly senual that we begin not to live untill we begin to dye Cicero who called him alwayes his delight in his Tusc. quest l. 4. saith that Theophrastus dying complained of nature that it gave long life to creatures whom it little concerned to be long-lived and so short a life to men who are so much concerned weeping that he no sooner saw this by much study and experience but he must dye saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the vanity of life was more than the profit of it I have no time to consider what I doâ—â— â—â— speaking to those that were about him at his death you have which words stuck so close to hiâ— Schollar and successor Stratoâ— that he studied himself to a Skelâ—â—ton about the nature oâ— spirits the glory â—â— heaven the chief gooâ— and the blessed life which beâ—cause he could not comprehenâ— he desired it should comprehend him Cic. in Lucullus Plut. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. in Chron. and to his successor Lycon who said on his death bed that it was the most foolish thing in the world to repent and wish for as most men do that time which cannot be recalled to whom I may adde out of Cael. Rhodiginus l. 29. c. 5. Demetrius who said that when he was a child at home he reverenced his Parents when a man abroad the people and the Magistrates and when an old man and retired himself which advise being followed by Heraclideâ— when he felt himself sick put him upon writing his books of the Heavens of those who are in hell of temperance piety and the chief good 12. Among the Cynicks 1. Antisthcâ—eâ— who though in jest â—he bid the man who was discoursing of the happy 〈◊〉 of then in anotherâ— world dye himâ—elf yet afterward he used to assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had rather be punishedâ— with madnesâ— than enjoy pleasure adding when sick this â—â—â—â—ence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those who would be hereafter immortal must be here godly and just 2. Diogenes grounded all his Cynical and anâ—tere reâ—gards of this world upâ—on this pleasant conâ—templation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that all thingâ— were the gods anâ— that wiseâ—men weâ— the gods friends and thereforâ— that all things belonged to wiâ—â— and good men whom he though the image of the Gods To a maâ— on a sick â—ed complaining thâ— life was a sad thing he answered Yes a bad one is so because it is but a tampering of the body when it should be the exercise of the mind which he inculcated so much to his Auditors that his disciple Monimus counterfeited himself mad that he might be at Liberty from his master to study truth and vertue abhorring luxury and drunkenness as madness indeed with Crates who comforted a mocked but good man with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. those that make themselves so merry with thee thou shalt see one day sadly calling thee the blessed man for thy vertue and themselves wretched for their sloath thou being one of those good men who want few things because they are like the gods that want nothingâ— Indeed Religion had such a power over these Cynicks that one of them by name Menedemus as Laertius calleth him and Menippus as Snidâ—s in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a zeal against the looseness of his time walked up and down in the habit of a fury declaring himself a spectator of mens exorbitances on earth sent on purpose to be a witness against them in hell 13. The Stoicks among whom Zeno was looked upon as the chieftain came after a world of reasonings which you will find in â—ully Seneca Autoninus Lipsiâ—s â—lutarch de com notion ad stoicos de placitis Phil. Epictetus Hieroâ—leâ— and subtlety which you may observe in Diog. Laertius his Zeno l. 7. p. 185. ed. Rom. To these great conclusions 1. That the great end of maâ— was to have the pleasure of living according to right reason thâ— daughter of Jove the great modeâ—rator of all things to whose will it is good mens pleasure and all mens necessity to submit 2. That vertue is the regulating of passions and affections by reason for indeed I think the Stoicks did no more aim at the destruction of natural affections by their discourses of apathy than Saint Paul by his exhortation to mortifie the flesh with the affections and lust both aiming at the reducing of the disorder and the raising of the nature of our faculties that the wisdom of vertue should so compose and consolidate the mind and settle it in such stability and resolution that it should not at all be bended from the right by any sensitive perturbations or impulâ—ions 3. That the consequence of goodness was calmness and serenity and of evil fear bondage grief stupidity 4. That that was only good which was honest desirable for it self satisfactory and lasting â— That nothing base was truly pleasant 6. That all disorders of the soul proceed from misapprehensions of the understanding and conâ—inue by disturbing and clouding â—â—â—son which they say is in them 〈◊〉 of God whom it representâ—â— they say so as he is wicked 〈◊〉 dares displease him and he a mad man that dares doubt of
to their Fathers they are gathered to a future state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Procopius interprets that phrase Mundum Animarum the World of Soules as the Iews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay where Religion hath been much corrupted people have been affraid to speak or doe any unhansom thing near the dead before they were buried because they thought their Souls fluttred about the bodies till they were laid in their graves and would tell all they saw or heard as soon as they came into the invisible state Bar. Nachomi in Beresheth Rabb c. 22. Talm. sandedrin c. 4. misdrain de anim Nadab Abihu Naboth Homerâ— Il. A late learned man of our own observing a new notion of Sheâ— in Maimonides D. Dub. lâ— 2. of which he saith we had haâ— a greater account if learning haâ— not lost 12000. excellent Jewiâ— books at Cremona and otheâ— parts of Italy hath this remarâ—â—able passage out of R. Sam. Ebâ—â— Tibbor an old man dying said 〈◊〉 those about him that he had beâ—â— asleep all his life and that he wâ—â— now awake and there was 〈◊〉 sloath ease and folly but in thâ— world whose words the Authâ—â— concludeth in these words ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but â— you throughly weigh these thing and what did he see when awaked even an eternal state of which Hippocrates saith Dediâ—eta that which the common people think is born comes only out of the invisible state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his words and what they think is dead goeth only into that state whence they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the eternal circle of things returning to one as they came from one as Musaeus writes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pythagoras and the Rota in aeternum â—ircum-voluta in R. Ionas his Porta poenit fol. 42. Nay that great man among the Heathens whom Hierocles makes a paralel to Christ among the Christians Apollonius Tyaneus perswaded Valerian in a letter to him to be seen in Cujacius his pretended latine version that the dead were not to be lamented for they exchanged not company but place Plato calleth death somewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by going to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first being whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God to be feared by all Clemens Strom. 3. p. 433. brings in an old man out of Pindar giving this reason of his cheerful death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c happy is he who having seen the common course of this upper world goeth into the lowerâ— where he may understand the enâ— of Life and see the beginning oâ— it Another sick man is mentioneâ— by Salmasius somewhere whâ— could not quietly dye till he unâ—derstood what the meaning wâ—â— of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer Dâ—â—mus porta Lethi the house anâ— gate of Hell in Lucretius Virgâ— and Ennius and that some knowâ—ing men of that time being bâ— answered him that he could noâ— know it because he had not puâ—â—ged his Soul this being one of thâ— misteries that were not to be uâ—â—derstood by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that had not made it their business to purge their Souls vid. Casaub. excerp ex codice Caesar the pure among the Jews and Greeks understanding the two everlasting Seats of the Vertuous and the Vitious R. Eliaz in Pirk. c. 3. Gaulman not ad vit mosis the one North and the other South where the Souls of good men after three tryals being freed from all their bonds leap for joy and are carried on high Diodorus Siculus placeth the judgement of the unjust and the enjoyment of the just in the invisible state whereof Rabban Iochanan Ben. Saccai in Gemar Berachoth fol. 27. 2. as he was a dying said he had before his eyes two ways the one leading to Paradise and the other to Hell the last of which places is represented by all the world as full of tortures furies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plut. de defect Orac. See the same notions in the Talmud or heap of disputations like those of our School-men upon the Jewish Law Tract Rosh Hashannah c. 1. fol. 16. p. 2. See Maymon well skilled in both Talmuds in cap. 10. Sanderim See R. Abdias Spharnus the great Physitian in or Hashem p. 91. Nobly describing the bliss of good men after death The book of Moses his life fol. 23â— p. 2. brings in God encouraging Moses to dye by the same description of Heaven and the everlasting happiness of good men in it thaâ— Pindar hath in the 2. Ode of hiâ— Olympiads concerning the blessed and that is the same with Sainâ— Iohn Revel 21. 21. 25 7. ult 21â— And Moses chiding his Soul foâ— its delay in going into the Societâ— of Cherubims and Seraphims uâ—â—der the throne of the Divine Mâ—â—jesty of which Ioseph Ben Perat R. Mekir in Aukath Rochel R. Ephodi in D. Dub. c. 70. R. Shem. Tobh Eben Esdra R. D. kimchi that King of Gram deadly enemy of Christianity in Psal. 110. R sal Ben. Gabirol the famous Jewish Poet in Kether Malcuth whose words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the seating of just Souls under the throne of glory in the bundle of life with a state of perfection is the futurum aevum the future state into which R. Ionah ben Levi in his Tikune Sockar fol. 63. Col. 1. et 2. affirmeth that most of the Rabbies said they were to go when dying as do most of the Talmudists as we may find in Constant L. Emperour who made a key to them yea and Mahomet himself in his Alcoran that Oglio Iudaisme Groecism and Neorianism surat 2. ver 22. as in his Dialogue with Sinan discourseth of a blessed state of good men begun in the inward pleasures of good men here and perfected in their everlasting pleasures hereafter It is a great argument to all men to live as if they believed a future state that these men who had so little knowledge of it by reason of their corrupt reason as to describe it foolishly yet had so much knowledge of it by natural reason as to own it and that so far as to believe thaâ— all the poetical descriptions of Paradise and Elizium in the Hebrew and Arabian Authors in the Greek and Latine Poets are Allegories of a more Spiritual state and so the Persian Ali and his faction understands Mahomet and divine Platâ— in many places understands the Hellenists expressing in Phaedro the feast of the Soul in contemplating the first and real being as divinely as the Jews do the happiness of it in the beholding the Shecinah or the light of the countenance of the King of life or the Christians in the beatifick vision and concluding that all good men have a share in that as confidently as the Jews affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that every Israelite hath a part in the world to come all men with Socrates
expect a future judgment the good for a happy sentence the unjust the Insancibles the encorrigible for an unhappy one to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unjust men everlasting monuments and examples that Common sentence of the Rabbines being the common sence of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— there is no place after death for repentance so much there was of the sense of Religion upon these men otherwise ignorant enough that a learned Arabian when dying considering the contradiction of the Practises of men in this worlâ— with the notion all me have of another World breath'd out his â—oul in this wish Sit anima mea cum Philosophis Be my soul with the Philosophers The same man being pleased much with the AEgyptian Hierogliphyck of the Soul which was a Pyramis and the correspondence thus As a Pyramis if it be turned about its Axis the Axis continuing still the same is Geometricallâ— transformed into a new soliâ— cone So mortality having gone it its rounds as it were iâ— this circle of time uâ—â—on the immoveable ceâ—â—ter of the soul shall become â— new Body and unite again In a discourse concerning thâ— resurrection had before Iuliâ—â— Caesar the Emperour at which 〈◊〉 Gamaliel was present Cleopatâ—â— the Queen asked R. Meir aâ—â— said we know that they that lye down shall live because it is written and they shall spring out of the City like the herb of the ground but when they stand up from the dead shall they rise up naked or cloathed he said unto her Valmechonier i. e. argumentum a minori ad Majus aut e contra from the Wheat the Wheat is buried naked and yet riseth up very well Clad how much more the just men who are buried in their Cloaths Caesar said to R. Gamaliel c. Talm. in sanded c. 11. fol. 90. 6. apud Greg. Nat. p. 128. I will conclude this part with a remarkable saying of an Arabicke Commentator upon the Turkish Alcoran he that desires to escape Hell fire and go to Paradise let him beleive in God and the day of judgement and doe to every man as he would be done by What saith the careless and debauched man to this doth he think to be without those thoughts that all mankind hath if he thinks he shall be possessed with them as men are when dying will it not be a torment to him that he thought not of them sooner and that he can only think of them then when it is too late Iâ— there greater torment in thâ— World then for a man on hiâ— death bed to be racked witâ— the consideration of his eternaâ— state and to reflect how often hâ— was told it would come to that and that all men sooner or latâ— have those thoughts how possâ—â—ble yea how easie it had been tâ— prevent them how seriousâ— God and men warned them 〈◊〉 them Good God! that men wâ—â—â— not embrace Religion when theâ— see they cannot avoid it thâ— men will not come under the yoke of it when all men doe so or else at last come uâ—der the torments of it what think you will you stifle religious reflections then as you doe now you cannot doe it because your fond imaginations and conceits your foolish hopes all that ill grounded peace within all your carnal mirths and recreations all your sensual delights and contentment which assisted in the diverting of these thoughts will fail you and you will be left alone to dwell with your pain and conscience Sect. 3. You see the wisest in all ages at their death when they were freest from design owning that Religion which they did not consider as they ought in their lives and they were too many and too wise to be imposed upon see the greatest doing the like though too great to be otherwise overâ— awed or frighted 1. Nimrod the founder of the Assâ—â—rian Monarchy who from his doâ—minion overbeasts whereof he waâ— a mighty Hunter advanâ—ced the first to a governâ—ment over men Abarâ—â—nel in par Noach acknowledgâ—ed in his later dayes Gods poweâ— over him as great as his over hâ—â— subjects wherefore he Institute the worship of the Sun and Staâ—â— the greatest instruments of Goâ— government and many are â—â— opinion that the Heâ— thens worshipped nâ— the creature but Gâ— appearing in them in â— verse wayes of admiâ—nistrations but the same Loâ— working all and in all and whâ— carried away by Spirits at his death as Annius in his Berosus relates the story he cried out Oh! one year moreâ— Oh one year more before I must goe into the place from whence I shall not return What you are born to doe doe while you live as who should say with Solomon whatever thine hand findeth thee to doe doe it with all thy might for there is no knowledge nor understanding in the grave whit her thou art going 2. Ninus the next from Nimrod save Belus the time place manner of whose death is uncertain hath this History in Colophonius in Phoenix in Atheneus his twelfth Book viz. Ninus the great Emperor who never saw the Stars nor desired it worshipped neither Sun Moon nor Stars never spoke to his people nor reckoned them strong in eating and drinking and skilfull in mingling wines yet when dead left this testimony among all men viz. Looking oâ— this Tombe hear where Ninus is whether thou art an Assyrian â— Mede or an Indian I speak to thee no frivolous or vain matters formerly I was Ninus and lived aâ— thou dost I am now no more thaâ— a piece of earth all the meat thaâ— I have like a glutton eaten all thâ— pleasures that I like a beast eâ—â— joyed all the handsome women that I so notoriously entertaineâ— all the riches and glory that Iâ— proudly possessed my self â— failed and when I went into thâ— invisible state I had neithâ—â— Gold nor Horse nor Charioâ— I that wore the rich Crown of fâ—â—ver am now poor dust Nay There is a tradition â— mong the Jews in the boâ—â— Maase Toral quoted by Munsâ—â—â— upon Genesis that Abraham being brought before Amraphel King of Assyria for burning his Father Terahs Idols though but three years old discoursed before the Tyrant concerning the Creator of Heaven and Earth Amâ—aphel proudly replyed â—hat it was he that made â—he Heaven and the â—ost of Heaven if so said Abraham â—ay thou to thy Sun that he should â—â—se in the West and set in the â—ast and I will believe thee Amâ—aphel being exasperated with the â—hilds boldness and discretion â—ommandeth that he should be â—ast into the fire out of which God â—elivering the child whence the â—ord is said to bring him from Vrâ—â— the Chaldees convinced the â—an so far as to make him worship â—od in the fire Sardanapalus that prodigy of â—â—faeminacy as wanton as Cicero observed his name is who as Iustin writes did nothing like a man but that he Died as he did yet had a Tomb at Anchialus which with Tarsus he built in
heart if 〈◊〉 slept on roses or down the deâ—â— men he had killed troubled hiâ— he scosfed at Religion and feared one while he despised sacred things and at another time they made him tremble with horror in vain seeking all ways imaginable for expiation his Soul being torn with exquisite torments wilde as a stung beast a great while and at last sottish as a tame one beseeching the Senate to have so much â—ercy on him as to kill him to â—ave him the labour and horror of doing it himself who had not a more tormenting thought than this that he was an Athiest notwithstanding the warning given him by the burning of Diagoras the lice of Pherecides the dogs of Lucian the thunderstruck Olympius and the fearful death of others that led Atheistial lives vid. Dion Prusaeus Orat. 9. Tiberius Caesar in Tacitus had his sins so turned into punishments that he thought nothing would confirm men more in vertue than to see wicked mens breasts opened with their inward wounds and gashes where their minds are tormented with guilt lust and evil thoughts as much as the body is vexed with stripes neither the greatness of his fortune nor the pleasure of his diversions and solitudes being able to remove the punishmentâ— he carryed about him insomuch that he doth profess his anguish to the Senate in these words Quiâ— vobis scribam patres consâ—ripti aâ—â— quomodo scribam aut quid omninâ— non scribam hoc temporeâ— Dij deaeque pejus perdantâ— quam quotidie me perire sentio Anâ— Dion Cassius in Tib. doth profesâ— to the world his acknowlegment oâ— the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thâ— first and great God that made anâ— governeth all things 10. Otho having killed Galba could not kill his ghost whicâ— though in vain by all wayes of expiation attoned gave his conscience as great a wound as he had done his body so that in his distress he came to that serious conclusion which Livy l. 3. saith all men come to in distress prose quisque deos esse non negligere humana fremunt every man then believes a God whence that smart saying of Saint Cyprian haec est summa delicti c. this is the highest both folly and impiety not to have those lawful sentiments of a God which a man cannot be without 11. Neque enim post id Iugurtha c. neither had Iugurtha writes Salust of him after his many villanies a quiet day or night nor could he trust any place time or man fearing both Friends and Foes looking about and pale at every noise tumbling from one Room to another several times in the night in a way unseemly for a Prince and so mad with fears as sometimes to get up in his sleep in arms disturbing the whole house whence the Author concludeth that there is a God within men who seeth and heareth all that they do and I may infer with anâ—â—â—pol â—pol 9. mae ipsius testimonio probamus deum quae licet corporis carâ—ere pressa c. We may see and feel a God in our Souls which â—hough kept close in the prison of the body though depraved by ilâ— principles though weakened by lusts and concupiscence though enslaved to false gods yet wheâ— it awakes and recovers as out oâ— a drunkenness a sleep or sickness it owns fears and appealeâ— to a God and repenting lookâ— up to the heaven from whence iâ— came 12. Iulian the Apostate oâ— whom Crakanthorpe de provid â—â—ej hath this character quo tetrius magisque deo simul hominibus exosum animal orbis vix vidit Yet gave this testimony towards the latter end of his life to Religion in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We all by nature without any instruction have ingraven in us strong perswasions of a Divine being to whom we must look up and I believe saith he that our minds are to God as our eyes are to light and at his death to Christian Religion in particular when having two plots for the honour of his Government Idols the rooting out of the Galileans so he called the Christians the subduing of the Persians he was prevented in the former by being overthrown in the latter and being shot or thrust in the belly he threw up his blood towards heaven saying â—icisti Galilee thou hast overcome O Galilean meaning Christ Ita simul et victoriam fassus est Blasphemiam evomuit see Naz. or 4. in Iulian Socrates Sezom Theodoret in Iul. collected in Pez mellific Histor p. 2. p. 273. Indeed St. Basil gave the right reason why he and all other Apostates slight Religion even because they understand it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read I understood I condemned said Iulian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast read but not understood for if thou hadst understood thou hadst not condemned said Basil. 13. Seneca a man of great parts prudence and experience after a serious study of all the Philosophy then the World was almost a Christian in his severe reproofs of vice and excellent discourses of vertue Lipsâ—â—s epist. ad Paul Quintum and a Saint as Ierome de Script eccles reckoneth him for his supposed Epistle to St Paul and St. Pauls to him to be read saith Mr Gataker in his preloquium to Antonius by those that study Divinity as well as those that study other in learning And Came to this excellent temper by this consideration in hiâ— reduced yeares which is to be seen in his excellent preface to his natural questions O quam contemptares est homo nisi supra â—umana se erex erit what a pittiful thing is man were it not that his Soul soared above these earthly things Yea and when he was somewhat dubious as to the future condition of the Soul yet he could tell his dear Lucilius with what pleasure he could think of it and at last that he was setled in his opinion of an eternal state with this thought hoc habet argumentum divinitatis suae quod illam divina delectant nec ut alienis interest sed ut suis the Soul had that mark of divinity in it that it was most pleased with divine speculations and converâ—ed with them as with matters that did neerly concern it and when it had onâ—e viewed the dimensions of the Heavens contemnit domicilii prioris augustias it was ashamed of the Cottage it dwelt in nay were it not for these contemplations non fuerat operae pretium nasâ—i it had not been worth while for the Soul to have been in the body and as he goeth on in detrahe â—oâ— maestimabile bonum non est viâ—a tanti ut sudem aut aestuem Whence come such amazing fears such dreadful apprehensions such sinking thoughts of their future condition in minds that would fain ease themselves by beleiving that death would put a period both to Soul and body whence on the other side comes such incouraging hopes such confident
expectations such comfortable prepossessions of their future state in the souls of good men when their bodies are nearest to the grave An dubium est habitare deum sub pectore nostro an caelumque redire animas coeloque venire And while the Soul is here in its cage it is continually fluttering up and down and delighteth to look out now at this part and then at another to take a view by degrees of the whole universe as Manilius Seneca's contemporary expresseth â—t Quid mirum noscere mundum â—i possunt homines quibus est munâ—us in ipsâ—s To these notions of â—he future state it was that Caesar owed that his opinion of death that it was better to dye once than to lose his life in continual expectations Being troubled with that unhappiness of men mentioned in Atheneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That he had done his work as if it had been his play and his play as if it had been his work 14. Aug. Cesar consulting the Oracle about his successor received thiâ— answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew child hath bid me leave these shrin which Oracle Augustus having received erected an Altar with this inscription Ara primogeniti dei the Altar of the first born of God and when Tiberius by Pilates Letters qui prâ—â— conscientia Christanus himself heard of the wonderful death of Chrisâ— at which there was a voice hearâ— saying that the great God Paâ—â— is dead and at the ecclipse it waâ— said that either nature was dead or the God of Nâ—ture and his more wonderful resurrection he would have had him made a God See Phlegon de temp in orig cont Celsum l. 2. Fol. 21. Pliny l. 2. c. 25. 15. That Deity which Tiberius owned he feared securing his head with Laurel against the Thunderer and running to his grave as Caâ—igula did afterwards under his â—ed for fear of a God That God which the great Scipio had at last â—uch a reverence for that before â—e went about any business into â—he Senate he went to prayers inâ—o the Capitol looking for no good success from the Counsells â—nd indeavours of men without â—he blessing of God who he â—hought made and was sure â—overned the World and indeed â—here was no man ever went â—eriously about any great matter but at last he was glad to take in the assistance of a God as Numa consult with Egeria Zamolcus the Thraciaâ— with AEgis Lucurgus Solon Minâ— with Iove Mahomet with the Angel Gabriel Gods messenger Caâ—ligula with Castor and Polâ—ux 16. And as we have made â— clear that all men have near theiâ— latter end a sence of Religion So Plutarch in his Book of Livâ— concludes most of his Heroâ— Histories with discourse of Religâ—â—on how divine doth he treat â— Immortality anâ— the happiness of a future stat◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wheâ— the body lyeth under pale deatâ— the Soul remains carrying upon the image of eternity for that is tâ—â— only thing that came from the God must return thither not with bâ— without the body altogether puâ— and spiritual nothing followinâ— it but vertues which place it among the Heroes and the Gods How rationally doth he discourse of the Divine Nature and the being of a God towards the close of Pericles his life how seriously doth he bring in Fabius Maximus that great commander in the emminent danger of the Common-wealth not training his men but â—â—rching in the Sybills books and â—â—lling his Countrey-men that they â—ere overthrown not by the â—eakness or rashness of the Souldiers but by their neglect and contempt of the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning his great enterprize for the saving of â—is Country bravely with the â—ervice of the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—s Plutarch goeth on p. 176. not â—esigning to ensnare mens minds with superstition but to confirm â—heir valour with piety and to ease their fears with the hope of Divine assistance raising the desponding peoples minds by Religion to better hopes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was a common principle amongst them that the Gods gave success to vertue and prudence upon which Fabius advised them not to fear their enemies but to worship the Gods and speakinâ— of his successes he hath thesâ— words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But these you must ascribe tâ— the goodness of the Gods It waâ— the same man who when he waâ— asked what he should do with thâ— Gods of Tarentum answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us leave to the Tarentines thâ— Gods that are angry with them How easily doth the same Aâ—â—ther dispute of the influence Goâ— hath upon the will of man by veâ—â—tue and on the frame of nature bâ— miracles and prodigies in Coriolanus Camillus and Dion how gravely doth he assert in Marius that the neglecting of the study of true wisdom will revenge it self the despisers of it as he saith not being able to do well in their greatest prosperity and the lovers of it not doing ill in their lowest adversities How seriously doth Themistocles promise the Persian King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour the â—ing and to worship the God that â—reserveth all things How deâ—outly doth Camillus p. 131. apâ—eal to the Gods as Judges of â—ight and Wrong Confessing â—fter all his great exploits that â—e owed his greatness not to his â—wn actions but the Gods favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ho was upon all occasions preâ—â—t with him by many and great â—â—nifestations of himself of which Plutarch hath this grave discourse To believe these manifestations or disbelieve them is a matter of great uncertainty somâ— by too easy a Faith falling to superstition and vanity others by too obstinate an unbelief into â— neglect of the Gods and loosnes◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waâ—â—ness and a mean are best Hoâ— resolvedly doth Cato minor whâ—â— he would not yield to Caesar â—â— whom the world submitteâ— choosing rather that Caesar shouâ—â— envie his death than save hâ—â— life First read over Plato discourse of the Soul which wâ—â— found over his beds head anâ— then he dispatched himself wiâ—â— assurance of enjoying what hâ—â— read As Empedocles having pâ—â—â—â—sed a discourse of the eternâ—â— state of Souls threw himself inâ— AEtna and Pliny into Vesâ—vius tâ—â— emblemâ— if not the real sâ—at â—hat state And there was nothing made Artaxarxes so afraid of death when the Assassines broke â—nto his Chamber as the uncertainâ—y of his state after he was dead â—he reason why he wept when he â—ooked upon his vast Army to â—onsider that of 300000 men there â—ould not in sixty yeares be two â—en in the land of the Living â—he vanity indeed and shortness â—â— life was so much upon Augustus â—â—sars spirit that when he was â—â—ying he spoke to his friends â—bout him to clap their â—â—nds intimating to them that â—â—s life was only a short stage and â—â— dying a going off from it Of â—is Titus Vespasian the
delight of â—ankind that dismissed from him â—â—ne sad was so sensible that if â—â— remembred at night that he â—â—d done no good that day he â—â—ould cry out perdidiâ—â—â—ends â—â—ends I have lost a day And that Prince was so sensible of a deity in the government of the World that when Crowns were sent him upon his conquest of Ierusalem he refused them saying that he did it not himself but God to shew his wrath upon the childâ—en of disobedience if I maâ— so translate Pezel p. 35. made uâ— of him as an instrument and thâ— rod of his anger And so serioâ—â— was he and Nerva upon the thoughts that Apollonius Thyanâ—us in Phylostratus saith neither â— them was ever seen to smile â— play And Trajan entring upoâ— his government said I enter intâ— this palace in the same tempâ— that I wish I were of when I gâ— out of it These persons no douâ— finding the vanity of the Worâ— asâ— feelingly as septimus Severâ— did who left this testimony of â—â— lifeâ— I have been all things and profiteth me nothing And Alexander severus allowed Christianity out of love to that one precept do not that to another which thou wouldst not have done to thy self a precept upon consideration of the excellency of it he had engraven on his Plate and Roomes and proclaimed at the punishment of all malefactors And indeed Religion was so amiable in the eyes of most of the greatest men â—n the World that Charles the â—reat said of it as another Emâ—erour had done before him that â—e gloried more in being a Son of â—he Church then in being an Emâ—erour of Rome and when an Affrican King ready to be Bapâ—â—zed in his house saw twelve Christian beggars and asked â—hose servants they were was â—ld they were Christs thereupon â—â—fused Baptism because the serâ—ants of Christ were so poor the Emperour replied that if he went to prayer three times a day as he did he would â—ind such inward excellencies in Religion as would recompence all the outward inconveniences that might attend it Dan. Heinsius a Master as Seldâ—n expresseth it tam severiorum quam amoeniorum Literarum History-professor at Leyden Secretary and Bibliothecary of the same University and appointed Notary of the Synod of Dort said at last Alas as to humane Learning I may use Solomon's expressions That which is crooked cannot be made strait Methinks saith Hensius and Master Baxter out of him I could bid the world farewel and immure my self among my Books and look forth no more were it a lawful course but shut the doors upon me and as in the lap of Eternity among those Divine Souls employ my self with sweet content and pitty the rich and great ones that know not this happiness Sure then it is a high delight indeed which in the true lap of Eternity is enjoyed Cardinal Mazarine having made Religion wholly subservient to the Secular interest amassed to his own interest and person all â—he Treasure and Intereâ—t of Euâ—ope and managed the Crown of â—rance for several years together â—iscoursed one day with a Sorbon Doctor concerning the immortaliâ—y of the soul and a mans eternal â—state and then wept repeating â—hat Emperours saying Animula â—agula blandula quae abibis in loâ—â— O my poor Soul whither milâ—â—hou goe Immediately calling for â—â—s Confessor and requiring him 〈◊〉 deal freely with him and vowâ—â—g ten hours of the day for Devotion seven for Rest four for Repasts and but three for business saying one day to the Queen-mother Madam your favours undid me were I to live again I would be a Capuchin rather then a Courtier Cardinal Richlieâ— after he had given law to all Europe many years together confessed to P. du Moulin that being forced upon many irregularities in his lifeâ—time by that which they cal Reason of State he could not tell how to satisfie his Conscience for several thingâ— and therefore had many temptaâ—tions to doubt and disbeleive 〈◊〉 God another World and thâ— immortality of the soul and bâ— that distrust to releive his akinâ— heart But in vain so strong hâ— said was the notion of God oâ— his soul so clear the impressioâ— of him upon the frame of thâ— World so unanimous the conseâ—â— of mankind so powerful the convictions of his conscience that he could not but taste the power of the world to come and so live as one that must die and so die as one that must live for ever And being asked one day why he was so sad he answered Monsieur Monsieur the soul is a serious thing it must be either sad here for moment or be sad for ever Sir Christopher Hatton A little before his Death advised his Relations to be serious in the search after the will of God in the holy Word For said he it is deservedly accounted a piece of excellent Knowledge to understand the Law of the Land and the Customs of a mans Country how much more to know the Statutes of Heaven and the Laws of Eternity those immutable and eternal Laws of Justice and Righteousness to know the will and pleasure of the Great Monarch and Universal King of the World I have seen an end of all Perfection buâ— thy Commandments O God are exceeding broad Whatever other Knowledge a man may be endued withal could he by a vast and imperious Mindâ— and a Heart as large as the Sanâ— upon the Sea-shoar command â—lâ— the Knowledge of Art and Natureâ— of Words and Things could hâ— attain a Mastery in all Languages and sound the depth of all Art and Sciences could he discoursâ— the Interest of all States the Intrigues of all Courts the Reaâ—son of all Civil Laws and Constituâ—tions and give an Account of aâ— Histories and yet not know tâ—â— Author of his Being and the Prâ—â—server of his Life his Soveraigâ— and his Judge his surest Refugâ— in trouble his best Friend 〈◊〉 worst Enemy the Support of hâ—â— Life and the Hope of his Death his future Happiness and his Portion for ever he doth but sapienter descendere in infernum with a great deal of wisdom go down to Hell Francis Iunius a Gentile and an Ingenious Person who hath written his own Life as he was reading Tully de Legibus fell into a perswasion nihil curare Deum nec sui nec alieni till in a Tumult in Lyons the the Lord wonderfully delivered him from imminent death so that he was compelled to acknowledg a Divine Providence therein And his Father hearing the dangerous ways that his Son was mis-led into sent for him home where he carefully and holily instructed him and caused him to read over the New Testament of which himself writ thus Novum Testamentumaperio ex hibet se mihi adspicienti primo augustissimum illud caput In principio erat Verbum c. When I opened the New Testament I first lighted upon Iohn's first Chapter In thâ— beginning was the word c. 〈◊〉 read part of the Chapter and waâ— suddenly convinced that the
Divinity of the Argument and thâ— Majesty and Authority of thâ— Writing did exceedingly exceâ— all the Eloquence of Humanâ— Writings My Body trembled mâ— Mind was astonished and was sâ— affected all that day that I kneâ— not where and what I was Thâ— wast mindful of me O my God aâ—â—cording to the multitude of tâ—â— Mercies and calledst home thy lost Sheep into thy Fold And as Iustin Martyr of old so he of late professed that the power of godliness in a plain simple Christian wrought so upon him that he could not but take up a strict and a serious Life The Earl of Leicester in Queen Elizabeths days though allowing himself in some things very inconsistent with Religion came at â—ast to this Resolution that Man differed not from Beasts so much â—n Reason as in Religion and that Religion was the highest Reason nothing being more Rational than â—or the supream Truth to be beâ—ieved the highest good to be emâ—raced the first Cause and Almighty Maker of all things to be â—wned and feared and for those who were made by God and live â—holly upon him to improve al for â—im live wholly to him Agreeâ—ble to the Apostle give up your Souls and Bodies unto him whieh is your reasonable Service Galeacius Caracciolus Marquesâ— of Vico a Noble Personage of â— great estate powerful Relationsâ— both in the Emperoursâ— and in the Popes Court the latter of which waâ— his near Relation notwithstanding the greaâ— Overtures of his Master Pathetick letteâ— of his Uncle bitteâ— Cryes and Tears of hiâ— Parents his Wife and Childreâ— the loss both of his Honouâ— and Estate forsook his Country and all that was dear to him tâ— come to Geneva and embraceâ— reproached despised and perseâ—cuted truth with Moses to whoâ— he is compared choosing â—ather â— suffer afflictiâ—n with the people 〈◊〉 God than to enjoy the pleasurâ— of sin for a sâ—asâ—n esteeming thâ— reproach of Christ greater riches than the treasures of the world because he had a respect to the recompence of reward And endured as seeing him who is invisibe where he used to say that he would not look upon himself as worthy to see the Face of God if he prefered not one hours communion with Christ before all the riches and pleasures of the world Saith a great man speaking of this Marquess Non celandum est hominem primariâ familiâ natum honore opibus florentem nobilissimâ castissimâ â—uxore numerosa prole domestica quiete concordia totoque vitae statu beatum ultro ut in Christi Castra migraret patria cessisse â—ditionem fertilem amâ—nam lautum patrimonium commodaâ— non minus quam voluptuosam habitationem neglexisse splendorem domesticum patre conjuge liberis cognatis ex affinibus sese privasse c. Galen who should have been mentioned before in his excellent book de usu partium which Gassendus supposeth he writ with a kind of enthusiasm upon him adeo totum opus videtur conscriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so that to use the words of a learned man all those seventeen books of his upon that subject are a kind of 119â— Psalm in Phylosophy or a perpetual Hymn upon the praise of the great Creator a just commentary upon those words of the Psalmistâ— Psal. 139. 14. I am fearfully anâ— wonderfully made marvellous arâ— thy works and that my Soul knoweth right well I say Galen observing the beautiful and useful contexture oâ— mans body which Lactantius calls Commentum Mirabile could not choose but break out into the praise of him that made it handling this argument for the Divine providence wisdom in ordering the several parts of animals and adapting them to their several uses against Epicurus then with as much zeal exactness as any Christian can do now against Atheists So that that whole book contains in it a most full and pregnant Demonstration of a deity which every man carryeth about him in the â—rame of his body on which acâ—ount men need not goe out of â—hemselves to find proof of a deity â—hether they consider their minds â—r their bodys those Domesticos â—stes of which all men that have â—â—nsidered them have said as Heraclitus said in another case etiam hû dii sunt This instance makes good aâ— learned mans observation that however men may for a time offer violence to their reason and conscience subduing their understanding to their wills and appetites yet when these facultieâ— get but a little Liberty to examine themselves or view the world or are alarumed with Thunder Earthâ—quake or violent sickness theâ— feel a sense of a deity broughâ— back upon them with greateâ— force and power than before theâ— shook it off with These and somâ— other considerations of this natuâ—â— wrought upon Funcius the learneâ— Chronologer that reflecting upoâ— his deserting the calling of a Dâ—â—vine to advance to the honour 〈◊〉 a Privi-counsellor he left thâ— warning to posterity Disce mei exemplo mandato mâ— nere fungi fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you may understand by the admonition Iustus Ionas Son of a Divine of that name bequeathed next year to all that came after him Quid juvat innâ—meros scire atque evolvere casus si facienda fugis si fugienda facis 9. Sir Philip Sidney a Subject indeed of England but they say chosen King of Poland whom the Queen of England called her Philip the Prince of Orange his Master whose friendship the Lord Brooks was so proud of that he would have it to be part of his Epitaph here lyeth Sir Philip Sidâ—eys friend whose death was laâ—ented in verse by the then â—ings of France and Scotland and â—he two Universities of England â—epented so much at his death of â—hat innocent vanity of his life his â—rcadia that to prevent the unlawful kindling of heats in others he would have committed it to the flames himself and left this farewel among his friends Love my memory cherish my friends their faith to me may assure you that they are honest but above all govern your will and affections by the will and word of your Creator in me behold the end of this world and all its vanities 10. The late famous Frencâ— Philosopher De Cartes who shoulâ— have been thought on sooner though no Atheist because sâ— zealously asserting the existencâ— of God and the immortality oâ— the Soul yet because he is mucâ— in vogue with men Atheisticall disposed as if his Hypotheâ—â—â— ascribing so much to the power oâ— matter served theirs that thinâ— there is nothing left to do for thâ— providence of a God and as he thought he could clear up the account of the worlds beginning without a God is a great evidence of the power of Religion when after his long discourse of the power and notion of matter this great improver and discoverer of the Mechanical power of matter doth ingeniously confess the necessity not only of Gods giving motion in
order to the Orgine of â—he universe but of his conserving motion in it for the upholdâ—ng of it considero Materiam they are his own words in his â—nswer to the third letter of H. M. p. 104 Sibi libere permissam nullum aliunde impulsum susciâ—ientem ut plane quiescentem illa autem impellitur a deo tantundeâ— motus sive translationis in ea coâ—â—servante quantuw ab initio posuiâ—â— And therefore it s no wonder thaâ— it is reported of one of the greatesâ— unbelievers now among us thaâ— he trembleth at the thought oâ— death because though in an hâ—â—mour he speaks strangely 〈◊〉 God yet in his study aâ—â— thoughts he cannot but trembâ—â— before him and whatever his peâ—â—vishness hath spoken of the eteâ—â—â— Spirit his Phylosophy owns aâ—â— fears him without whom he mâ—â— wrangle but he cannot sleep yeâ—â— he that talketh so peremptory â— of the great God in publicâ— looketh not so in private Theâ— may be some Atheists in compâ—pany but there is none alone aâ—certainly he would not be so â— fraid in the night to put out tâ—â— light on the beds head but that confesseth it impossible to extâ—â—guish the candle of the Lord in his bosome for we may say of those that are commonly called Athiests as Plato de rep l. 9. doth of Tyâ—ants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any â—erson could but see â—hroughly into their Souls he should find â—hem all their lives â—ull of fear grief and torments â—ectus inustâ—e deformant maculae â—itâ—isque inolevit imago And I do not wonder at it since â—trabo reckoneth this among the â—pophthegms of the Indians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are judgements in â—he invisible state and that the â—rachmans esteemed â—his life but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ut the state of a new â—orn Infant and death â—as a new birth to a â—etter and a more â—â—essed life to them â—â—at followed wisdom whereof the Gaules and the Brittains were in Câ—esars time so confident that he saith 1 de bel Gal. that the reason why they fought so obstinately was because they were taught by the Druids not to feaâ— death because they knew it waâ— but passage to a better life thâ— Soul in their opinion not perishingâ— but passing from one to another â— which Lucan hath expressed in hiâ— ranting way thus Longae Canitisâ— cognita vitae mors media est cerâ—â— populi quos despicitarctos Faelices erâ—rore suo quos illetimorum maximâ— haud urget lethi metus inde ruâ—â— di in ferrum mens prona viriâ—â— animoeque capaces mortis igâ—â—vum est rediturae parcere vitae Gregentius Arch-bishop of Tâ—â—phra in the Kingdom of the Hoâ—â—rites in the Empire of AEthiopiâ— many hundred years agoe upâ— the request of the Godly King that place undertook a Disputaâ—â—â—on with the Jews about the truth of Christian Religion the dispuâ—ation is at large Printed out of an â—ncient M. S. procured by Abbat Noall his Christian Majesties Envoy to Constantinople and the East in the first volume of the Bibliotheca patrum p. 194. pubâ—ished at Paris 1624. Lent being over and the Jews â—omming to give an account of â—hemselves before the King and â—ll the Nobility of the Kingdom â—oly Gregentius the Arch-bishop â—ndertook for the Christians and â—erbanus a learned man in the â—ewish Laws and Prophets underâ—ook for the Jews in a solemn â—isputation before the most â—â—lemn assembly in the world â—â—veral dayes until Herbanus beâ—â—â—g astonished to hear so many plaâ—â—s of the Law and Prophets alâ—â—dged for Christ was so ingeniâ—s as to confess that since Mosâ—s came from God the Iews should hear him and since Christ came from God the Christians should hear him and to offer that if Chrisâ— were come already as he believed he was to come in Person and end the controversie with mankind an offer which all the Jews asseâ—â—ted to with a loud voyce to Godâ— the King and the Archbishop sayâ—ing shew us Christ and we wiâ—â— believe in him whereupon thâ— Archbishop leaving the assemblâ— went aside to pray and as thâ— King and the assembly said Ameâ— to the close of his prayers ther wâ— an Earthquake about them anâ— in the East the heaven opene with a great brightness aboâ—â— them from whence the Loâ—â— Jesus appears in glory befoâ—â— them and after each side waâ— little recovered of its Extasies tâ— the one of joy the other of feâ— bespeaks them thus with a Ioâ— voyce upon the prayer of the Archbishop and the Faithful I â—ppear before your eyes who was â—â—â—cifyed by your Fathers at â—hich voyce the astonished Jews â—ere struck blind and upon enâ—â—uiry finding that the Christians â—ere not so Herbanus being led â—the Archbishop desired that he â—ould pray Christ to open their â—â—es as he had shut them and â—â—ey would believe when they 〈◊〉 that he could do good as well â—evil adding that if he did 〈◊〉 he should answer it in the 〈◊〉 of Judgement The Archbishop answered that â—â—on condition they would be â—â—ptized they should receive â—â—eir sight what if we should Baptized and continue blind 〈◊〉 Herbanus let one of you be â—â—ptized answered the Archâ—â—â—hop they consented and the man no sooner had his head sprinkled but he had his eyes opened and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is true God and I believe in him whereupon all the rest were Christened to the number of 505000. menâ— Moses appearing likewise to Herbanus for whom the King stood who made him a Senator in â— vision submitting himself 〈◊〉 Christ in whose Religion thâ—â— whole Country was instructed becomming as strict Christianâ— after many days praying for paâ—â—don as they had been obstinatâ— Jews Sophronius Bishop of Ierusaleâ— delivereth the foâ—â—lowing History as most certain and iâ—â—fallible Truth to Pâ—â—sterity That Leontius Apiamensâ— a most faithful and Religious man that lived many years at Cyrene assured them that Synesius who of a Philosopher became a Bishop found at Cyrene one Evagrius a Philosopher who had been his old acquaintance fellow-student and intimate friend but â—n obstinate Heathen with whom â—ynesius was earnest but in vain to become a Christian following with arguments for Christian Reliâ—ion so close that the Heathen â—hough he persisted a great while â—n discourses to this purpose that to him it seemed but a meer fable and deceit that the Christian Religion teacheth men that this world shall have an end and that all men shall rise again in these bodies and their flesh be made immortal and incorruptible and that they shall so live for ever and shall receive the reward of all that they have done in the body and that he that hath pitty on the poor lendeth to the Lord and he that giveth to the poor and needy shall have treasure in Heaven and shall receive an hundred fold from Christ together with eternal life Yet being convinced by Synesiâ—â— his close arguments that they werâ— certain truths he and his familâ— was
Baptized and not long afteâ— brought Synesius three hundreâ— pounds in Gold to be distribute among the poor upon conditioâ— he would give him a bill under hâ—â— hand that Christ should repay hiâ— in another world which he did not long after Evagrius being neâ— death ordered his Sons â—â— his burial to put Synesius his bâ— in his hand they did so and tâ—â— third day after the Philosophâ— seemed to appear to Synesius the night and say unto him coâ—â— to my Sepulchre where I lye and take thy bill for I have received the debt and am satisfyed which for thy assurance I have written with my own hand whereat the Bishop informed his Sons what he had seen when he knew not what they had done who going with him to the grave found this bill â—n the dead mans hand thus subâ—cribed Ego Evagrius Philosophus c. i. e. I Evagrius the Philosoâ—her to the most holy Lord Bishop â—ynesius greeting I have received â—he debt which in this paper is written with thy hand I am satisâ—yed have no action against thee or the gold which I gave thee â—nd by thee to Christ our Saviour â—hey that saw the thing admired â—â—d glorified God that gave such â—onderful evidences of his proâ—ises to his servants and saith â—â—ontius this bill subscribed thus 〈◊〉 Philosopher is kept at Cyrene most carefully in the Church to this day to be seen of as many as desire it though to use Master Baxters words who recites this very passage before his book of Crucifying the world we have a sure word of promise sufficient for us to build our hopes on yet I thought not it wholly improfitable to cite this one Historyâ— from so credible Antiquity that the Works of God may be had iâ— remembrance King Charles the firsâ— had that sense of Reliâ—gion upon his Spirit 〈◊〉 that the one act of passing the 〈◊〉 for the Earl of Strafford's deatâ— and the other to the prejudice of the Churches of England and Scotland troubled him as long as he lived and brought him not only to vow as he did before the most Reverend Father in God G. Lord Archbishop of Canterburâ— to do Penance for them but also to a resolution never to allow the least thing though it was but the little Assemblies Catechism against his conscience And when it was â—old him his death was resolved â—on he said I have done what I â—ould to save my life without losing â—y Soul and sinning against my â—onscience Gods will be done Sir Walter Rawleigh â—t the meeting usually â—eld with the Virtuosi in the Tower discoursing of Happiness urged that it was not only a freedom from Diseases and pains of the body but from anxiety and vexation of Spirit not only â—o enjoy the pleasures of Sense but peace of Conscience and inward tranquility to be so not for 〈◊〉 little while but as long as may be and if it be possible for everâ— And this happiness so suitable fâ—â— the immortality of our Souls anâ— the eternal state we must live iâ— is only to be met with in Reliâ—gion Master Howard afterwards thâ— Learned Earl of Northampton bâ—â—ing troubled with Atheistical sugâ—gestions put them all off this waâ— viz. If I could give any accouâ—â— how my self or any thing else hâ— a being without God how theâ— came so uniform and so constanâ— cansent of mankind of all agâ—â— tempers and educations otherwiâ—â— differing so much in their apprehensions about the being of God the immortality of the Soul and Religion in which they could not likely either deceive so many or being so many could not be deceived I could be an Atheist And when it was urged that Religion was a State policy to keep men in awe â—he replied that he would believe â—t but that the greatest Politiciâ—â—s have sooner or later felt the â—ower of Religion in the grievous ashes of their consciences and dreadfulness of their apprehension â—bout that state wherein they must live for ever Bishop Vsher that most learned â—nd knowing Prelate after his inâ—efatigable pains as a Christian aâ—â—cholar a Prelate and a Preacherâ—â—â—ent out of the World with this â—rayer Lord forgive me my sins â—f Omission and desired to die as Master Perkins did imploring the Mercy and Favour of God Sir Iohn Mason Privy Councellor to King Henry the eighth and King Edward the sixth whom some make Secretary of State setting him a little too high others Master of the Requestsâ— placing him as much too low upon his death-bed called for hiâ— Clerk and Steward and delivered himself to them to this purpose â— have seen five Princes and beeâ— Privy-Councellor to four I have seen the most remarkable obâ—servables in forreign parts anâ— been present at most State-tranâ—â—actions for thirty years together and I have learned this after 〈◊〉 many years experience that Seâ—â—ousness is the greatest Wisdoâ— Temperance the best Physick â— good Conscience is the best 〈◊〉 state and were I to live again would change the Court for Cloyster my Privy Cousellers bustles for an Hermits retirement and the whole life I lived in the Palace for one hours enjoyment of God in the Chappel all things else forsake me besides my God my duty and my prayer Sir Henry Wotton after his many years study with great proficiency and applause at the University his neer relation to the great favorite Robert Earl of Essex his â—ntimacy with the Duke of Tusâ—any and Iames the sixth King of Scotland his Embassies to Holland Germany and Venice desired to reâ—ire with this Motto Tandem didiâ—it animas sapientiores fieri quiescendo being very ambitious of of the Provostship of Eaton that â—e might there enjoy his beloved Study and devotion saying often â—hat the day he put his Surplice on was the happiest day of his â—ife That being the utmost happiness a man could attain to he said to be at leisure to be and to do good never reflecting on his former years but with tears he would say How much time have I to repent of and how little to do iâ— in Charles the fifth Emperour of Germany King of Spain and Lorâ— of the Netherlands after three and twenty pitcht Fields six Triumphs four Kingdomâ— won and eight Principalities added to hiâ— Dominions fourteeâ— Wars managed resigned all these retired to his Devotion in a Moâ—nastery had his owâ— Funeral celebrated beâ—fore his face and left this testimony of Christian Religion That the sincere profession of it had in it sweets and joys that Courts were strangers to Sir Francis Walsingham toward the latter end of his life grew very melancholy and writ to the Lord Chancellor Burleigh to this purpose We have lived enough to our Countrey to our Fortunes and to our Soveraign it is high time we began to live to our selves and to our God In the multitude of affairs that passed thorow our hands there must be some miscarriages for which a whole Kingdom cannot make our peace Whereupon some Court-humoâ—iâ—ts being sent to
whosoâ—â—ver turnâ— Religion into Raillerâ—â— and abuseth it with two or three â—old jests rendreth not Religioâ— but himself ridiculous in the opinion of all considerate men â—ecause he sports with his oâ—â—â—â—fe for a good man saith If the principles of Religion were doubtful yet they concern us 〈◊〉 neerly that we ought to be serious in the examination oâ— them I shall never forget a traditioâ— of the Jews related by Masiâ—â— upon Ioshua viz. that Noah iâ—â—he universal deluge instead oâ— Gold Silver and all sorts of treasure carryed the bones of Adam into the Ark and distributing them among his Sons said take â—hildren behold the most preâ—ious inheritance your Father â—an leave you you shall share â—ands and Seas of God shall apâ—oint but suffer not your selves to â—e intangled in these Vanities my â—hildren all glideth away here â—elow and there is nothing which â—ernally subsisteth learn this â—esson from these dumb Doctors â—he reliques of your Grandfather â—hich will serve you for a refuge â—n your adversities a bridle in â—our prosperity and a Mirrour at â—ll times provide for your Souls â—he opinion of whose immortaliâ—y you will find got every where â—here you sind men so true is that â—f Plotinus that never was there a man of understanding that strove not for the immortality of the Soul Animam inde venire unde rerum omnium authorem parentem spiritum ducimus Quint. That which we call death being in Max. Tyrius but the beginning of immortality Therefore Philostratus mentioneth a young man much troubled about the state of Souls in the other life to whom Apollonius appeared assuring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was immortal and bidding him not be troubled at it since it was the Divine providence it should be so Nay Phlegon a Heathen hath written of a Maid in Trayls of Phrygia Philenion by Name who burned both with lust and a feavour to death appeared to her Father and Mother to tell them if they took not that course of life the gods designed men for and which they are to blame they did not instruct her in they would find another state they little thought of where there was grief and no reâ—medy and he addeth moreover that he sent this history whereof he was an eye witness by a particular messenger to the Emperour Adrian Curopalates relateth how the excellent Painter Methodius drawing the last day heaven black the Earth on fire the Sea in bloud the Throne of God environed with Angels in the clouds wrought upon Bogoris the Barbarous King of Bulgaria so as that in a short â—ime he yielded himself to God by a happy conversion for he dreaming on the whole proceedings of that day among other things saw the sins he had made so light of bespeaking him thus I am the pleasure thou hast obeyed I am the ambition whose slave thou wast I am the avarice which was the aim of all thy actions behold so many sins which are thy children thou begatst them thou â—ovedst them so much as to prefer them before thy Saviour These conâ—iderations made weeping Heraclitus wipe his eyes and look cheerfully saying that his eyes were never dry till he had settled his thoughts about his eternal state and had a dry Soul not steeped in lust capable of the notions of immortality the only support of Bellisarius when having been the Thunderbolt of War made the East West and South to tremble the mighty Powers of the Earth crawling in dust before him he that drew the whole world in throngs after him was forsaken and walked through the streets of Constantinople with two or three servants as a man that had out-lived his Funerals to serve as a spectacle of pity at last loosing his eyes and crying in the Streets dateabolum Bellisario This example and others of the sad uncertainty of humane affairs and the necessity of yielding to religious thoughts sooner or later made Charlemain at the Coronation of his Son utter these serious words My dear Son it is to day that I die in the Empires of the world and that Heaven makes me born again in your person if you will raign happy fear God who is the force of Empires and Soveraign Father of all Dominions keep his commandements and cause them to be observed with unviolable fidelity serve first of all for an example to all the world aâ—d lead before God and man a life irreproachable What Steph. Gardiner said of justification by Faith a branch of our Religion is true of all of it viz. that though it be not looked upon as a good breakfast for men to live up to in the heat of their youth yet is it a good supper for men to live upon in their reduced years The Persian messenger in AEschiles the Tragedian could not but observe the worth of Piety in time of extremity when the Grecian Forces hotly pursued us said he and we must venture over the great watâ—r Strymon frozen then but beginning to thaw when a hundred to one we had all dyed for it with mine eyes I saw many of those Gallants whom I heard before so boldly maintain there was no God every one upon their knees with eyes and hands lifted up begging hard for help and mercy and entreating that the Ice might hold till they got over Those Gallants saith a good man in the application of this story who now proscribe godliness out of their hearts and houses as if it were only an humour taken up by some precise person and Galba like scorn at them who feâ—r and think of death when they themselves come to enter the lists with the King of terrors and perceive in earnest that away they must into another world and be saved or tormented in flames for ever as they have walked after the flesh or after the spirit here without question they will say as dying Theophilus did of devout Arsenius thou art blessed O Arsenius Who hadst alwayes this hour before thine eyes or as the young Gallant that visited St. Ambrose lying on his death bed and said to his comrade O â—hat I might live with thee and dye with Saint Ambrose And it is observed among the Papists that many Cardinals and other greâ—t â—nes who would think their â—owle and Religious habit ill â—â—came them in their health yet â—â—e very ambitious to dye and be â—uried in them as commonly they â—re They who live wickedly and loosly yet like a Religious habit very well when they goe into another world Cardinal Woolsey one of the greatest Ministers of State that ever was who gave Law for many years to England and for some to all Europe poured forth his Soul in those sad words a sufficient argument that Politicians know nothing of that Secret whispered up and down that Religion is a meer Court-cheat an arcanum imperij a secret of Government had I been as diligent to serve my God as I have been to please my King he would not have forsaken me now in my gray
of so exceeding great use that scarce any thing undoeth mankind more than the neglect of it O that I might prevaiâ— with you to a conscientious practise of it I have heard of â— Gentleman that upon his Death bed laid this one commanâ— upon this wilde Son and engaged him to the performance of it by a solemn promise that he should every day of his life be half an hour alone which this young man constantly observing and spending his half-hours retirement at first in any kind of vain thoughts at last he began to ponder with himself why his Father should enjoyn him this penance and the spirit of God suggesting to him that his intent therein could be no other but to bring him to consider of his ways and whether they tended and what would become of him hereafter if he went on it pleased the Lord so to set those thoughts home upon his heart that he became a new man Which one instance may teach us how advantagious a duty serious consideration is and how much it doth concern men to retire frequently from the Cares and â—usinesses of this Life and examine how the case stands between God and their Souls FINIS Dr. T. Th. There is a Book talkt of amongst the Iews called Poenitentia Adami 1 King 4. 91. 10. Hist. Phaen. p. 112. Rememb the end and thou shalt never do amiss Ecclus. Diog. Laert p. 42. Ed. Rom. Zan. Plutarch Apol. 2. p. 8. Clem. Alex. Strom. 6. â—az de patre orat 28. Plut. Apol Soc. 31. Gen. Bib. p. 564. Caus. de â—l l. â— c. 35. Deg. where meâ—h Leg. Hist. Pho. Bibl. p. 1463. Dioâ— Laâ—â— p. c. Plut. Apoth Athen deip 106. Agel 26. Hesych voceâ— Perian Exâ— Herâ— Pont. l. de Prince Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— â—â—meâ— Heâ— Subseâ— Diog. Laâ—r 4. Idem Ibid. Athen. 13. c. 28. 5. 5. vid. Plat. Timaeu Plut. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. 8. â— D. c. 11. câ—rsigon de temp Ather Xen. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pha vor l. 1. comment Plato died crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. l. 13. c. 23. Elian l. 2â— va Hist. c. 9. â—l 1â— Curt. l. ◠〈◊〉 Phy. l. 8. Providenâ—iaÌ„ Eâ—aâ—â— ep lâ— 28. ep mono Ludov vives de Caus. Corrâ—pt vid. Arist. Dorj Evesta p. 111 Suidas in voci Theophrastus Athen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Causab in Theoph. Char Proleg Dequilâ— accuâ—iâ—â—me scriptsit Videt Athens l. 12. c. 270. 171. Vid. I har var. hisâ— 12. c. 43. Laertius 130. Vid. Vocebus â—â—â—â—â—sthenes 〈…〉 etâ—â—â—ian varâ— hist. â— 10. c. 〈◊〉 Diogenes 〈…〉 l. 6. 〈◊〉 6. 147â— c. â—uid in voâ— â—estrot Lumb to l. 3. dist 15. Aq. p. 3. q. 15. art 4. Lad l. 6. c. 14. Aul. C. l. 19. c. 1. Cic. Tuâ— 4. l. 4. Sen. ep 85. de â—raâ— l. 9. c. Cic. de â—in l. 4. Aq. 22. de q. 24. Art 2. 3. Clem. Alex. Padag 2. 13. Lâ—ert Zeno l. 7. Viâ— Phiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Jamb Sect. Pyth. comment Sâ—mp ut et â—â—rianin epict â—alch vit Pythag. aldroâ—â—â—dâ—â— 9. de lib. D. Laert. Laâ—r 2. p. 21. Herod Thaâ— c. 44. Plin. l. 17. c. 5. l. 27. l. 24. c 17. Arsen. in po Aphth Hier. Apol. ad Rus. Herod Euberpe Gregor Gyrald de Pythas simb Hier in quest ad Hebidiam A. Gell. l. 3. c. 11. Luc. Dial. Plut. de Placitis Plut. Suidas Plin. c. 19. Vid. Sta. â— el. sont Gr. el. Lat. Luer 150. and 153. Dr. Tillâ—sâ—on c. A man born to adde Perspicuity to the strength of Religion use Chron. con Possev Bibl. Val. max. l. p. 8. Massom Scip. vid. Euseb pepar evang l. 11. c. c. 35. 36. Hesich de Philos See Virgil. AEnead 6. the words sheol and Hades have â—ignified an invsible state since they were wordes Broughton Dr. I. W. Hym. 3. Plot. Enn. 1. l. 8. See Mr. Joas Grey ser. de res see Came Hist. medâ—r c. 73. Sym Groular Hist. mem 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epith. Vid. Lyis dissert 9. Aâ—g C. D. c. 24. â—rw Rawl Hist. World b. 1. Vid. 2. Euseb. chron Scal. Isa. 9. see Gregory Assimon 232. 23. Amra phel quasi dixsit descende Herodotus as in Athen Vid. Alex. vid. Alex. The Romans believed a providence in that Caesars murderers fell upon those very weapons they killed him with Who was both a Courtier and a Recluse Ann 6. Suet Tiber. c. 61. De van idol Tacit. l. 13. Abâ—â—t ut episâ— olas illas legitimas putâ—tis Lyl Greg. Cyr. de poel hist. dial l. 8. vid. Scrivel Annot. in Martiall 10. Miraris homines ad deos â—ire deus in hominem venit nulla fine deomens bona sen. ep 73. p. 673. Holling pâ— 35. Vit. Rom. ulj in p. 34. Ed. Par. p. 132. 132. 75â— Suet. * Hiâ— speaking of a Country mâ—ns-house into whiâ—h he retired by chance for food O sapientiam dei admirabilem saith he optimam scholam Christianitatis dominus mihi paraverat sic effecit deus admirabiliteâ— ut bonus rusticâ—s sanctissimum â—â—lum quem habebat operante domino mihi quasi instillaret Ego verò malus Christianus si quidem Christianus ei scientiâ prelucerem eâdem horà suam gratiam in utroque explicavit ostendit deus a me scientiam rustico ab illo zeâ—i se mina quaedam Ingenerans See his life writ first in Italian then in Latinâ— by Beza and in English by Crashaw and Calv. Ded. ep com in 1 ad Cor. Valdeso the Author of a good book of considrations is an instance oâ— the same nature leaving the Emperours service for the stricter profession of Religion â—he particulars I have not now by me Lact. de opis dejâ— ex ipsis membrorum officiis ufibus partium singularum quantââ—vi providentiae quisque factus sit intelligere nobis licet See Arist. de partibus Animal Se my Lord Brooks his Book * De prinâ—ip p. 2. art 54. 55. Nay Doctor â—â—rvy having searched accurately into the naâ—â—re of generation concludes upon a creation â—ecause none ever found any thing either eleâ—ents or particles before and separate from boâ—â—es which might make them therefore God â—ade them Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Virg. Sen. Luc. Statis Strabo l. 15. Herod Euterp de AEgyptis quibus est de infernis Persausio Taci Prophyrâ— l. 4. de Edendis Anim Prat. Spirit c. 195. reâ—er Bar. An. 411. Whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth him so possessed with a serious Religion that he there hazards all for 〈◊〉 squares his interest by it raiseth all his Prinâ—â—â—ples of Government upon it adviseth his Sâ—â— to be serious in it comforteth himself under â— the Calamities that befell him and his Peopâ—â— with considerations taken from it framed 〈◊〉 Soul into the power of it at last sealed it as 〈◊〉 first King that dyed a Martyr for it See the excellent preface to his History of the â—orld wherein he doth from great instances of â—â—e Providence of God finding out the sins of â—â—e greatest men Kings of France Spain and Engâ—â—nd conclude what fear and reverence of God â—â—ould be upon the hearts of all men Having held a private conference awhile with his brothers Ambassador he took the candle to light him down which the Ambasâ—ador endeavoring to hinder by taking the candle into his own hand the Emperour refused saying Sir Remember that you saw Charles the fifth who hath been attended by 〈◊〉 many Armies and waited on by so many Lorâ— and Gentlemen Now hath not a Servant at haâ—â— in his Chaâ—ber to wait upon him Pezel Mellit Hisâ—or 1283. Anno 1621. Synch Hispan And after an unanswerable Trearise of the Truth of Christian Religion This great man coming over as I take it from Sweden or returning thither after he had been Ambassador â—or that Crown in France where his wife by his direction ioyned in Communion with the English Church lay by his own distemâ—er and the violence of a storm he met with in his passage on his death bed where sending for â—he Minister of the Place I think he desired him to perform the last office for him Professing himself the poor Publican and saying he had nothing to trust to but the mercy of God in Christ and wishing that all the World saw as much reason for Religion as he did See his life in the Dutch Eicones Illustrum virorum the Athenae Batavicâ Elogia Doctor Hamonds defences of Groâ—ius and the particular manner of his death in Doctor Merick Casaubons little tract the verborum usu see Groâ—us his Epist. He charged his Heir upon his blessing to have nothing to do with the Patrimony of the Church See the Reverend Dr. Poâ—ces Sermon at his Funeral See my Lord Bacons confession of â—aith and his devotion Printed in â— little book about twelve years agoe wherein he doth very seriously prosess that after all hiâ— studies and inquisitions he durst not â—â—e with any other 〈◊〉 thâ—n those Religion taught as it is proâ—â—â— among the Câ—risâ—ians Prince Hâ—nry used to sâ—y that he knew no sport worth an oath and with Judge Nichâ—lâ— that he knew not what they called Puritan preaching but he loved that preaching that went next his heart and spâ—ke as 〈…〉 to say of Dr. Preston as if they knew the 〈◊〉 Godâ— From a Gentlemans mouth at whose house he lodged in Italy From Doctor Vshers mouth â—hom he deâ—â—red to preach at his Funâ—ral and to give him the Sacrament at the Celebration whereof a great scholer as it is commonly reâ—orted coming in stared â—â—ying I thought Selden had more learning judgâ—ment and sâ—iâ—â—t thanâ— to 〈◊〉 to obâ—â—lete formes History of Spira in Latine and English Gribaldus Epist. de tremendo divin jud exemplo Dr. M. D. E. And in the preface to hâ—â— Book â—alled Knowledge and â—â—â—â—tise